Sayyid Qutb

Sayyid Qutb (pronounced [ˈsaɪjɪd ˈqʊtˁb]) (also Saïd, Syed, Seyyid, Sayid, or Sayed; last name also Koteb (rather common), Qutub, Kotb, or Kutb) (Arabic: سيد قطب‎; October 9, 1906[1] – August 29, 1966) was an Egyptian author, Islamist, and the leading intellectual of the Egyptian Muslim Brotherhood in the 1950s and '60s. He is best known in the Muslim world for his work on what he believed to be the social and political role of Islam, particularly in his books Social Justice and Ma'alim fi-l-Tariq (Milestones). His extensive Quranic commentary Fi Zilal al-Qur'an (In the shade of the Qur'an) has contributed significantly to modern perceptions of Islamic concepts such as jihad, jahiliyyah, and ummah. Islamists consider him to be a martyr (shahid) because of his execution by Nasser's government.
In the West Qutb is known for his intense dislike of the United States[2] and is sometimes described as "the man whose ideas would shape Al Qaeda." [3][4][5][6] Today, his supporters are often identified as Qutbists.

The Rest @wikipedia

Qutbism and Whahhabism: Two Tenets of Salafism

Qutbism: Encyclopedia II - Qutbism - The Tenets of Qutbism
The main tenet of Qutbist ideology is the belief that almost all of Islam is heading into the era of pre-Islamic Arabs or Jahiliyya, and must be reconquered.

• It is one of the two main strands of Salafi thought, the other being Wahhabism. Qutb outlined his ideas in his book Milestones.
• The main principle of Qutbism is clearly stated when Qutb writes that "Muslims have drifted away from their religion and their way of life, and have forgotten that Islam appointed them as representatives of God and made them responsible for learning all the sciences and developing various capabilities......

The main tenet of Qutbist ideology is that the Muslim community (or the Muslim community outside of a vanguard fighting to reestablish it) "has been extinct for a few centuries"

[2] having reverted to Godless ignorance (Jahiliyya), and must be re-conquered for Islam.
Qutb outlined his ideas in his book Ma'alim fi-l-Tariq (aka Milestones).

• Adherence to Sharia as sacred law accessible to humans, without which Islam cannot exist
  adherence to Sharia as a complete way of life that will bring not only justice, but complete freedom from servitude, peace, personal serenity, scientific discovery and other benefits;
• Avoidance of Western and non-Islamic "evil and corruption," including socialism and nationalism;
• Vigilance against Western and Jewish conspiracies against Islam
• A two-pronged attack of 1) preaching to convert and 2) jihad to forcibly eliminate the "structures" of Jahiliyya.
• The importance of offensive Jihad to eliminate Jahiliyya not only from the Islamic homeland but from the face of the earth.

Some, such as Dale C. Eikmeier, a strategic planner at the US Army War College, give a broader definition of Qutbism. Eikmeier calls it "a fusion of puritanical and intolerant Islamic orientations," that includes not only Qutb's ideas but those of Abul Ala Maududi, Hassan al Banna, and even Shia elements,"to justify armed jihad in the advance of Islam, and other violent methods utilized by twentieth century militants. ...

• Qutbism advocates violence and justifies terrorism against non-Muslims and apostates in an effort to bring about the reign of God.
• Others, i.e., Ayman Al-Zawahiri, Abdullah Azzam, and Osama bin Laden built terrorist organizations based on the principles of Qutbism and turned the ideology of Islamic-Fascism into a global action plan."[3]

The Rest @ Wikipedia

Wahhabism

Wahhabism (Arabic: Al-Wahhābīyya الوهابية) or Wahabism is a conservative reformist call of Sunni Islam attributed to Muhammad ibn Abd-al-Wahhab, an 18th century scholar from what is today known as Saudi Arabia, who advocated a return to the practices of the first three generations of Islamic history.

Wahhabism is the dominant form of Islam in Saudi Arabia and Qatar,[1] and is also popular in Kuwait, Egypt, U.A.E., Bahrain, Morocco, Algeria and Mauritania. It is often referred to as a "sect"[1] or "branch"[2] of Islam, though both its supporters and its opponents[3] reject such designations.

• The primary doctrine of Wahhabism is Tawhid, or the uniqueness and unity of God.[4] Ibn Abdul Wahhab was influenced by the writings of Ibn Taymiyya and questioned medieval interpretations of Islam, claiming to rely on the Quran and the Hadith.[4]
• He preached against a "perceived moral decline and political weakness" in the Arabian peninsula and condemned idolatry, the popular cult of saints, and shrine and tomb visitation.[4]
• The term "Wahhabi" (Wahhābīya) was first used by opponents of ibn Abdul Wahhab[citation needed]. It is considered derogatory by the people it is used to describe, who prefer to be called Muwahiddun.[5][6]
• The terms "Wahhabism" and "Salafism" are often used interchangeably, but Wahhabism has also been called "a particular orientation within Salafism,"[7] an orientation some consider ultra-conservative.[8][9]

The Rest @ Wikipedia

Shaykh Waleed Basyouni

Shaykh Waleed Basyouni is a frequent guest speaker at Universities, Conventions, Radio Talk Shows, Television, Interfaith meetings, and community centers nationally and internationally.

• He is also a member of the North American Imam Federation (NAIF) Assembly of Muslim Jurists in America (AMJA)-Fatwa and Research Committee
  Director of Texas Dawah Convention, and Advisor to numerous Islamic Societies/Organizations around the US.
• Shaykh Waleed Basyouni graduated with a Bachelors in Islamic Sciences from Al-Imam Muhammad University, KSA;
• Masters in Islamic Theology, World Religions and Modern Religious Sects from Al-Imam Muhammad University
  Recently completed his PhD Coursework in Theology.
• He is also an instructor at the American Open University in Alexandria, VA, USA, and serves as, the Imam of Clear Lake Islamic Center, Houston, TX, USA.
  Has Ijaazahs in reciting the Holy Quran and in several books of Hadeeth, awarded by various scholars.
• He studied under great scholars time such as Shaykh Ibn Baz, Abdul-Razzaq Afify and others.

From the Al-Tawheed Islamic Center Web Site

Sheikh Salah Assawy

Dr. Salah Assawy is an Egyptian born in Fazarah village - Quseya district - Asuit governorate in 9/11/1954.

• He completed memorizing the Holy Qur’an at the age of seven. He took the first place in a national contest for Qur’an memorization in 1962 in Egypt.
• He has six brothers and two sisters who also memorize the entire Holy Qur’an by heart.
• Their father supervised their learning as he continued the tradition of memorization of the entire Holy Qur’an by heart from his father and his grandfather.
• In 1967, he finished his Junior High school at Dairout Religious Institute (Azhar schools are called Institutes) and he was ranked first, graduated with honors.
• In 1971, he finished his High school in Asuit Religious Institute and he was also ranked the first locally and the fifth nation wide in Egypt, graduated with honors.
  In 1976, he completed his bachelor degree in the faculty of Legislation and Law in Al Azhar University.
• In 1985, he earned his PhD in Islamic Religious Sciences at the faculty of Legislation and Law. He earned his degree with distinction and the highest level honors
  In 1977, he worked as an assistant professor in the Faculty of Legislation and Law at Al-Azhar University
• In 1981-1986, he worked as an assistant professor at Umm Al Qura University
  In 1987- 1985, he worked as a director for the Scientific Miracle Association of the Islamic World League.
  In 1987-1992, he worked as a director for the Legislative Research Center of the office of the Islamic World League in Islamabad.
• In 1992-1995, he worked as a visiting professor in the Institute of Arabic and Islamic Sciences in Washington.
• Working as a director in the Legislative Research Center in United States of America.
  Working as a Vice-President of the American Open University since it was opened in 1995 till 2004.
• Working as a legislative consultant/adviser for Dar Al-Salam in Maryland.
  Currently, he is working as the Secretary General for the Assembly of Muslim Jurists in America.

From The Al-Tawheed Islamic Center Web Site

Salafiyyah

Salafi Islam

Salafi is a term often used to describe fundamentalist islamic thought.
The teachings of the reformer Abd Al-Wahhab are more often referred to by adherents as Salafi, that is, "following the forefathers of Islam."

• This branch of Islam is often referred to as "Wahhabi," a term that many adherents to this tradition do not use.
• Members of this form of Islam call themselves Muwahhidun ("Unitarians", or "unifiers of Islamic practice"). They use the Salafi Da'wa or Ahlul Sunna wal Jama'a. Wahhabism is a particular orientation within Salafism.
• Most puritanical groups in the Muslim world are Salafi in orientation, but not necessarily Wahhabi.
• The Salafiyyah are a movement, and like the Sufis, can come from the Maliki, the Shafi, the Hanbali, or the Hanafi.
• But, that said, the Salafiyyah movement, is primarily confirmed to the Hanbali, and in particular the Wahhabiyyah, and their theological equivalents.
• The Salafiyyah movement to return Islam to it's purest roots (like the Islamic Amish!) has taken as reference points the teachings of Imam Ahmad bin Hanbal , Al Barbahaaree, or Al Laalikaa'ee, or Ash-Shaatibee, or Adh-Dhahabee, or Al Layth ibn Sa'd, or Abu Haneefah, and other scholars who adhered to the methodology of the salaf.

As-Salaf us-Salih (or briefly: the Salaf) refers to the first and best three generations of Muslims. They are the

• Companions (Sahabah) of the Prophet (S),
• their immediate followers (Tabiun), and
• the followers of the Tabi'in. The meaning in the Arabic language is "Those who precede, have gone before".

It is a word used by the earliest scholars for "The first three generations of Muslims" and those who are upon their way in accordance with the Ahaadeeth of the Messenger Muhammad (sallAllaahu` alayhi wa sallam) which is reported in Saheeh al-Bukhaaree:

"The best of people/mankind is my generation, then those that follow them, then those that follow them. "

The description "Salafi" is the name of a group of Muslims who try as hard as they can to imitate the Blessed Prophet in every aspect of life. Sometimes it may seem that the Salafis emphasize the laws and punishments of Islam so much that they make you feel there is no Islamic love and mercy.

This is because they are sometimes very zealous in their views. A true Salafi values Tawhid, singling out Allah in all acts of worship:

• in supplication,
• in seeking aid,
• in seeking refuge in times of ease and hardship,
• in sacrifice,
• in making vows,
• in fearing and hoping and total reliance, and so on.

A true Salafi actively seeks to remove shirk (polytheism) with all his capacity.

They tend to be conservative on women's issues.

The Salafi Da'wah is that of the Qur'an and the Sunnah.

It is claimed to be the Religion of Islam - pure and free from any additions, deletions or alterations.

In the United States,

Salafism has been equated by some with radicalism and terrorism in some newspaper articles, books, and public discourse. However, “Salafism” is not inherently synonymous with violence, terrorism, or radicalism. Many Salafis throughout the world are doctrinally rigid, but peaceful.

It is important to distinguish between the following groups, thought of (perhaps) as concentric circles:

• "Jihadist Salafis" - such as the followers of al-Qaeda and like-minded local groups;
• "Salafis" - those who believe that the imitation of the behavior of the Prophet’s closest companions should be the basis of the social order;
• "Islamists" - a still broader category,which includes anyone who thinks that the precepts of Islam - however interpreted - should be fundamental to the political and social order; and,
• "Discontented Muslims" - people who identify themselves as Muslims,and who are unhappy with their life prospects, with the justice of their societies,and/or with the state of the wider world.

The Salafi jihadist movement has attracted rootless and or committed internationalist militants.

They fight for the jihad, seeking to re-create the Muslim ummah and shariat to build an Islamic community.

Simultaneously conservatives and radical, they form a global network that has attracted Muslims from around the world to fight jihad in Kashmir, Bosnia, Chechnya, Afghanistan, and the Philippines.

The salafi-jihadist movement in Central Asia and the Caucasus is more localized -- an expression of identity in areas such as Ferghana, villages in Daghestan, and upper Gharm valley.

In Central Asia, the term "Wahabi" refers to fundamentalists who come from Pakistan or Afghanistan, but they are not necessarily a political movement. For example, Wahabis in Tajikistan do not recognize themselves as a political alignment.

However, most Central Asian regimes use the term Wahabi more broadly to describe Islamic religious movements outside the states' control.

The Rest @ Global Security

I do not know Bill Warner, I cannot vouch for his validity or reliability, but he provides some interesting demographic points about Umar, and Bill's threats are worth noting.

-Ahmed Haenni

Mursi al-Sayid Umar joins an ever growing list of al-Qaeda [offenseive name Deleted] who have had a wake up call with a missile fired by the US Government (CIA), they got Ayro in Somaila (the leader of al-Shabaab terror group), Abu Laith al-Libi and Khalid Habib, and it appears that Adam Gadahn (killed in Paki land) might very well have joined the group too, no verification as of yet.

• There is a second list of al-Qaeda facilitators that run jihad websites hosted in the USA and in the UK that promote terrorism via the Internet and continue to recruit potential suicide bombers to attack US citizens and facilities, these facilitators could become CIA "targets" in the not too distant future
  
• The CIA does operate with contract "employees" inside the USA. I have made mention of all three of these al-Qaeda facilitators in the past two weeks and they know of who I speak.
  [more on Umar]
  

Known by the nickname Abu Khabab, the 55-year-old served as a trainer at al-Qaeda's Derunta camp in Afghanistan when it was set up in the late 1990s. There, he oversaw Project al-Zabadi, or "curdled milk," al-Qaeda's research program into chemical and biological weapons.

• While at Derunta, Umar authored training manuals on how to make toxic weapons, and conducted a variety of experiments, including exposing dogs to cyanide.
• He was an expert on conventional explosives and taught courses on their use as well. Copies of his training manuals were recovered by the U.S. military after the invasion of Afghanistan in 2001.
• Umar grew up in northern Egypt and graduated from Alexandria University in 1975 with a science degree.
• He served time in prison in the early 1980s as one of hundreds of people charged with conspiracy in the assassination of Egyptian President Anwar Sadat in 1981.
• He left Egypt to fight the Soviets in Afghanistan in the late 1980s and was injured in 1988 in an explosion while experimenting with chemicals, said Omar Rushdi, an Egyptian political exile who knew Abu Khabab from those days.
• Rushdi said the bomb maker was slow to join al-Qaeda and not a close personal ally of his fellow Egyptian, Ayman al-Zawahiri, because he disagreed with the group's strategy and "didn't want to join the project against America."
• Rushdi suggested that Umar changed his mind and agreed to lead Project al-Zabadi in part because he needed money, and al-Qaeda was willing to pay for his services.
  Under its Rewards for Justice Program, the U.S. government had posted a $5 million reward for information leading to the arrest or capture of Umar.
• "He's a trainer," a senior U.S. intelligence official said. "We haven't seen him in a leadership position, or calling the shots.
• "The U.S. reward notice for his capture says he "may be residing in Pakistan," although other reports have suggested he escaped to the Pankisi Gorge in the Caucasus region after the U.S. invasion of Afghanistan in 2001.

• The Rest @ Private Investigator Bill Warner

Judge Refuses to Dismiss Lawsuit Against the Islamic Society of Tulsa,

On Wednesday, July 23, District Judge Linda Morrissey denied motions by the Islamic Society of Tulsa, Mujib Cheema, and the North American Islamic Trust to dismiss Jamal Miftah's lawsuit against them. Miftah is suing Cheema, IST, and NAIT, as well as several other individual leaders in IST for assault and battery, defamation, and intentional infliction of emotional distress.

Earlier this year, Judge Gordon McAllister granted several motions to dismiss, but gave Miftah's attorneys 20 days to present an amended petition. It was this amended petition that was the subject of the latest motions to dismiss, which were denied.

We will keep you posted on developments. Here is a link to BatesLine's Jamal Miftah category, where you can catch up on the dispute between Miftah and IST regarding IST expelling him over his op-ed condemning terrorism in the name of Islam.

DOCUMENTS: Here are some of Jamal Miftah's court filings in this case:
June 22, 2007: Jamal Miftah v. Islamic Society of Tulsa et al. - Original Petition
October 30, 2007: Jamal Miftah v. Islamic Society of Tulsa et al. - Response to Motion for


Dismissal
April 2, 2008: Jamal Miftah v. Islamic Society of Tulsa et al. - Amended Petition
May 15, 2008: Jamal Miftah v. Islamic Society of Tulsa et al. - Motion for Continuance
June 9, 2008: Jamal Miftah v. Islamic Society of Tulsa et al. - Response to Motion for Dismissal


The Rest @ Batesline

Many International Salafia are Bleeding-Edge Terrorists

Some Salafi terror groups like Salafiya Jihadiya are active against Western Interests around the world.

• One Group which recently planned attack on tourists was recently captured by Moroccan Intelligence.
• Morocco also recently broke up an Al Qaeda suicide Bomber Recruiting Ring in North West Africa that claimed to follow the Salafi Doctrine

The Reste @ The Shimron Letters

-Ahmed Haenni

Anti-Jihad Muslim in Tulsa Persecuted by Local Islamic Society

In recent years CAIR and the various other American front groups for the Muslim Brotherhood have instituted a practice commonly known as “lawfare”.

By suing prominent individuals who speak out against Islamization, the deep pockets of the Islamic groups are brought to bear against people who can ill afford the legal fight.
Along with libel tourism and the full-court press in the media, it’s an effective way of silencing the critics of Islam.

Now one of the little guys is giving the Islamists a taste of their own medicine, and he’s a Muslim himself. Jamal Miftah is a resident of Tulsa, Oklahoma. He says that back in 2005 he spoke up condemn Islamic terrorism, and as a result was threatened and assaulted by various members of his mosque.

He has responded by filing suit against the Islamic Society of Tulsa, the local chapter of the Islamic Society of North America, and the North American Islamic Trust, as well as a number of individuals — Farooq Ali, Javed Jaliwala, Sheryl Siddiqui, Sandra Rana, Tariq Masood, Muhammad Ashwait, Houssam Elsoueissi a/k/a Abu Waleed, Mujeeb Cheema and Ahmad Kabbani (directors and officers of the IST, or “Shura”), Abdullah Roe and Nooruddin Doe (believed to be members of the Tulsa Mosque), charging them with assault, defamation, and intentional infliction of emotional distress.

The Rest @ the Gates of Vienna

al-Moqrin gives Instructions for Urban Jihad Operations in al-Ekhlaas

Urban cells should seek economic targets, such as Jewish investments in Muslim countries, international companies, international economic experts, exports from 'Crusader countries' and raw materials being 'stolen from Muslim countries by the enemies'."

Surprising? No. But the communique provides a useful display of tactics, ideology, and imaginary grievances like the "theft" of oil. "Jihadist cells urged to kill Canadians," by Ian MacLeod for CanWest News Service, July 28:

OTTAWA - A virulent al-Qaida website has issued a new call for followers to kill Canadians and other westerners and attack oil and economic targets.

The message on the password-protected al-Ekhlaas.net forum was posted July 7, the third anniversary of the London transit massacre. The website is a notorious and favoured site of hardcore jihadists.

Experts are debating the significance of the latest al-Ekhlaas threat calling for the targeting of Christians, especially those from Canada the United States, Britain, Spain, Australia and Italy.
Most unsettling, perhaps, is the instructional nature of the posting.

• Details of the Arabic-language posting, entitled "Clandestine work inside the city," were recently translated and reported by the Jamestown Foundation, a conservative Washington think-tank.
• Under the nom de guerre Abu Hajar Abdul Aziz al-Moqrin (the former leader of al-Qaida's Saudi wing killed in 2004), the posting explains how a four-unit jihadist cell should be properly trained in urban terror warfare before activation.

An urban cell needs

• a commanding unit
• an intelligence unit
• a logistics unit
• an execution unit

The Site explains.

The units are to communicate indirectly through using the dead letter box technique

• Further, the intelligence cell that collects information on a target must not know the purpose of the information.
• The cell that secures weapons and equipment must not know the target or the time of execution.

Al-Moqrin warns jihadists not to attack religious figures because it harms the cause. Instead, urban cells should seek economic targets, such as Jewish investments in Muslim countries, international companies, international economic experts, exports from "Crusader countries" and raw materials being "stolen from Muslim countries by the enemies," with al-Moqrin calling for attacks on oil wells, pipelines and oil tankers.

Human targets, according to the Jamestown synopsis, should be prioritized as follows:

1. Jews: Jews from Israel and the United States have priority over Jews from Britain and France.

2. Christians, especially those from Canada, the United States, Britain, Spain, Australia and Italy.

3. Apostates, particularly Muslim leaders who keep close ties with Jewish and "Christian governments," such as Egyptian President Husni Mubarak and the leaders of the Gulf States.

4. Secular individuals, including "spies and security officials" who "protect Jews and Christians."
Terrorism experts are divided on the message's import.

The reference to Canada is fairly peripheral and embedded in a broad anti-'kufar' (non-believer) strategy targeting Jews, Christians, apostate Muslim leaders, and 'secular officials'," says Wesley Wark, a security expert and visiting research professor at the University of Ottawa's Graduate School of Public and International Affairs.

"The main interest in the story would seem to me the effort taken on some jihadi websites to try to encourage professionalism and clandestinity in terrorist operations.

"This is surely a response to the knowledge that home-grown and loosely affiliated terror networks will normally be lacking in operational knowledge and experience, especially around surveillance and security. The website is another reminder that the Internet is a powerful tool for jihad and al-Qaida and recognized by them as such."

[...]
The latest message, Rudner said Monday, should be viewed with real concern, but not alarm, for three reasons:

- al-Ekhlaas is a legitimate militant Islamist website;
- the call to target oil and energy infrastructure and individuals is specific;
- and, the message may be a formal warning required by Sharia law before jihadists can attack.

Cross Post from JihadWatch

Salafi Communities in America II

Jafar Sheikh Idris and Sheikh Ali al-Timimi. In the DC area, they began in the 1990’s very small with a small office in DC for an organization called the Society for the Adherence to the Sunnah which was where the program of Ali al-Timimi was based.

The office was run by Idris Palmer and Friday night lectures were given at the home of Jafar Sheikh Idris. The classes at the home of Sheikh Jaffar created a brotherhood amongst the students that grew and attracted an extremely diverse group of students from all racial and economic backgrounds. Eventually these classes would be given by Sheikh Ali al-Timimi and at other times by Sheikh Jaffar’s son Yusuf.

Under the tenure of Sheikh Ali, the classes would expand tremendously and the tapes and CD’s of the lectures would be mass produced, sold and spread all over the US, Canada and the UK.

Sheikh Ali became such a popular local figure that his classes became “the place to be” for the youth of the masjids throughout the DC-area. People would come who were raised in Muslim homes.

Some were even secular or sufi and generally very far from the Salafi Dawah. The attraction of Sheikh Ali was the fact that this was a man who was born and raised in America, spoke in clear English, and not only had a great knowledge of the deen but was college educated, an IT professional, a cancer researcher and a very serious intellectual. This was a man who could take the knowledge of the Salaf and make it applicable to your everyday life and could speak in a language we all understood.

Contrary to media reports, he was not a firebrand and seldom raised his voice, and sounded like an NPR host most of the time. How he differed from the other Salafi leaders in the community is that he would - from time to time - address political issues and acknowledged the world that we live in.
Eventually the brothers put together an organization called “Dar al-Arqam” where everyone would come together for the classes and get together for food and laughs afterwards. We used to have volleyball tournaments after the classes and did other activities together.

There were NUMEROUS active sisters that would attend these classes at Dar Al Arqam from all over the area. These sisters were also highly educated and brilliant women who loved Islam and not victims of misogynist pigs.

Generally, I also want to add that the people in this DC salafi circle tended to be thinkers, and highly educated individuals - including the African-Americans - but those of us who were not educated were made to feel welcome and a part of the family.

There was a number of African-American brothers in this circle who had college degrees and good jobs particularly in the IT field.Those were some very good times. The best times of my life…



Even during the time of growth, there was an overzealous element that and only grew more and more narrow. They were known amongst other Muslims for causing an uproar at local masjids where they would publicly confront the imams and lecturers on what they perceived as bid’ah.

They quickly became disliked by the leaders of many local Muslim communities. This kind of attitude and ill advised outbursts stopped the amazing growth from being even more than it was. In the beginning, it really centered around a couple of issues:-

• Whether or not it was a MUST to call oneself a salafi even if he/she adheres to the salafi dawah-
• Loyalty to the Saudi throne even if one is not Saudi (They will say “the rulers”, but they mean the Saudi throne) On the first issue, there were many of the opinion that it was almost sinful to not distinguish oneself as a salafi and became more and more belligerent and uncompromising over time.
• The zealots were also prone to banging brothers over the head on their position on the Saudi King. It was not good enough to recognize that Saudi Arabia printed copies of the Qur’ans and gave money to spread the dawah. One – in these people’s minds - must be loyal to and praise the Saudi rulers. You couldn’t even remain silent on the issue.
• IANA (Islamic Assembly of North America) on one side and QSS (Qur’an and Sunnah Society of North America) on the other. I
• Sheikh Ali give this lecture in the UK on it in an effort to arrest this cancer’s growth. That lecture got Sheikh Ali permanently thrown out of salafiyyah.

Source UMAR LEE

Salafi Communities in America I

"East Orange” and its “satellites”As the word spread via word of mouth, conferences, tapes, magazines, websites and email lists, the salafi dawah grew stronger and more popular.

• the Islamic Center of America (ICOA) project in East Orange, NJ (E.O.) led by Abu Muslimah. During this time, E.O. gained a reputation amongst Salafis as “the best Muslim community in the US” and many moved there from other communities to help build the community
• . Unlike the remnant salafi movements today, E.O. did have some brothers in the ranks that were professionals and/or college educated. There were IT professionals, school teachers, Graphic Artists, engineers, and successful businessmen and women in the ranks.Most importantly, Abu Muslimah himself has a degree in Business Management from Rutgers.
• Over time, they had the most impressive salafi accomplishments that I knew of: A school that went up to 12th grade with certified Muslim teachers and students that often went on to college, a huge Eid sized musullah, a festive atmosphere - especially after Jumuah - plenty of Muslim vendors on Fridays, a men’s and womens lounge, bookstore, Janazah washing facilities, food bar, sleeping facilities for guests, exercise room, and other things all in that building. The bookstore distributed tapes all over the United States and Canada as well as many parts of Europe and there was also an independent Hajj package and a Muslim security team.
• It was these accomplishments that caused more reasonable brothers to overlook a lot of the overzealous brothers that were in the rank and file. It would be these types of brothers that would lead the downfall across the country.

In Philadelphia, the salafi community didn’t achieve what the community in E.O. had, but they still had a large number of salafis there. By everyone’s estimation, the largest number of salafis in the country, but still not the more complete community that was in E.O.

• In spite of their numbers, they were a satellite to E.O. at that time.
• In Philly, the salafis were in such large numbers that they set the trend for the other Muslims. Big beards and niqaabs became a normal thing even for people that were not salafi.
• The African-American Muslim community in Philly began to appear more Salafi and gradually incorporated Salafi norms of doing things into their speeches, dress and acts of worship.
• It even got to the point in Philly that non-Muslims even started to dress like the salafis. It was the latest trend.

Outside of EO/Northern New Jersey and Philadelphia, there were some small salafi communities that formed in other cites that consisted of brothers that either could not afford to move to E.O. or Philly or were trying to form a community in their locality and get those from even smaller communities than their’s to move there as well. Some examples of these communities like this were Atlanta, Kansas City, and Nashville. However, all these cities were also ‘satellites’ of E.O. during that time.

The smaller communities never really developed for several reasons, but the most prominent reasons at that time were lack of leadership and brothers eventually leaving for E.O. or Philly.

• However, like on Ghostbusters, there was a pink slime lying underneath that no one was addressing that would contribute to ultimately bringing the entire dawah down.

Northern Virginia

A lot of visits back in the day led to the Northern Virginia suburbs of Washington, DC during the 1990’s was becoming the most active and vibrant Muslim community in America as a whole.

(E.O. was the best SALAFI community. Northern Virginia was the best community overall - in my opinion. The DC area community was not founded by Salafis, rather by a concoction of organizations affiliated with the religious outreach programs of the Saudi government, organizations affiliated with the Muslim Brotherhood and its American branches mainly being the Muslim American Society, and a variety of other mostly ethnic based groups such as Afghans, Turks, and South Asians.

By the time the 1990’s rolled around, Salafis were becoming a major force in the area due to these major-factors: - The opening of the Institute of Islamic and Arabic Sciences of America (the Mahad) in Fairfax, VA, which trained American-Muslims for free in Arabic and religious studies and many went on to study at the universities in Mecca and Medina. -

The other Saudi-backed organizations such as the World Assembly of Muslim Youth and the Muslim World League-The emergence of a vibrant African-American Salafi community centered at Jammat al-Qawi in Washington, DC - The lectures of two men who would

The above are exceprts from Umar Lee, who wrote a 6 Part series on Salafi Roots in America

History of the Salafi Dawa in American

Straight from the MANA Site:

• Parts One, two and three
• Parts four, Five and Six
• Part Six+ the Decline

-Umar Lee's Website

MANA Plans for 2008

From the MANA website

-Asahd Heinni

Our education initiatives focus on developing standards of Islamic knowledge and expertise, training and certification programs, as well as guidelines and practice models for Imams and masjids.

• In 2008 we will establish a council of scholars and imams and a task force for Masjid development, and inshaAllah conduct one training program for Masjid best practices.

Dawah [islamic education or schooling] is an obligation. Conversions in many cities is decreasing, few masjids have new Muslim programs and many new reverts leave Islam.

• As such, we are developing new models and materials for presenting the message of Islam, primarily to the age group 18-30, using hip-hop and the arts.
• In 2008 we plan to organize a Dawah event with entertainment, speeches, food and bazaar that tours America.
• Additionally, we will develop and produce materials geared towards new Muslims and a new Muslim curriculum that can be implemented by local communities..
• To help achieve these objectives we have formed a Dawah Task Force.

Pattern of American Jihad

After conducting numerous case studies at the Combating Terrorism Center at West Point, New York, research has demonstrated a pattern for radicalization among Americans who embrace jihad, whether foreign or US-born.

The cases of the Lackawanna Six, the Portland Seven, and the Virginia Jihad Group
as well as John Walker Lindh, Adam Gadahn and others demonstrate the need to travel overseas to receive training.

• In all of the above cases, the individuals traveled, or attempted to travel, to Pakistan or Afghanistan.
• As the base of al-Qaeda's leadership and the site of the first jihad, the area continues to be one of the primary destinations for mujahideen seeking training.
• These individuals and others from the US may have arrived at LeT camps, rather than at the Farouq camp or others that have been under Osama bin Laden and al-Qaeda, because they enjoy far less scrutiny.

Founded shortly after 1986 as the military wing of the Center for Da'wa and Guidance, LeT initially helped Pakistani mujahideen enter the Afghan jihad against the Soviet Union.

In the 1990s, they focused their efforts on Kashmir and have two of their training camps in Muzaffarabad, the capital of the Pakistan-administered section of the disputed province. LeT also claims to have trained thousands of combatants to join the mujahideen in Afghanistan, Kashmir, Bosnia-Herzegovina, Chechnya, Kosovo and the Philippines.

Clearly, among American Muslims radicalized by militant Salafi Islam, LeT camps in Pakistan became a center for incoming mujahideen, as did bin Laden's guesthouse in Peshawar two decades ago.

These cases all suggest that ideology, above anything else, is the common identity among group members. Their belief and commitment to the Salafi movement and its aims to purify Islam, which is the foundation on which bin Laden and other jihadist leaders have built their platforms, was the common factor that bound together these diverse individuals with various ethnic, national and linguistic backgrounds.

Even a cursory look at the Brent case reveals ties to members of Ali al-Timimi's northern Virginia jihadist group and, through them, a much larger world of official Saudi funding and militant Salafi influence.

For nearly all the terrorism cases involving radical Islam, the subjects began their journey with the Salafi Islam offered by the Saudi establishment, its leading scholars, and its prestigious institutions in Mecca and Medina.

Although they are clearly responsible for a portion of the radicalized Muslims now on a course for militancy, whether headed for a jihadist front in Iraq, Somalia or Lebanon or in the United States or the United Kingdom, those same individuals who have committed themselves to the cause cannot be effective without adequate training.

Such individuals are encouraged - by Ali al-Timimi and Abu Musab al-Suri alike - to seek training in a place such as Pakistan as an essential stage in their path to truly serving the jihad.

Chris Heffelfinger is an independent researcher affiliated with the Combating Terrorism Center at the US Military Academy, West Point, New York. Note

The Asia Times

Profile of an Ameriican Salafi

On July 26, a former Washington cab driver and resident of Gwynn Oak, Maryland, was sentenced to 15 years in federal prison for providing material support to a terrorist group.

Ohio-born Mahmud Faruq Brent, 32, admitted to attending training camps run by Lashkar-e-Taiba (LeT, Army of the Pure) in 2002, a Pakistan-based jihadist group established during the 1980s campaign against the Soviets in Afghanistan. After training at various locations in Pakistan, Brent returned to the United States, residing in Baltimore when he was arrested in August 2005.

• Brent told Tarik Shah - who pleaded guilty to conspiring to provide material support to al-Qaeda - that he had been up in the mountains training with the mujahideen. [1]
• Through Shah, Brent's training is linked to other cases of Americans who attended LeT-run camps in Pakistan.
• After Shah's arrest, he agreed to record conversations with Brent in cooperation with the Federal Bureau of Investigation (FBI).
  In Shah's cellular telephone, along with Mahmud al-Mutazzim, another name Brent used, was the contact information for Seifullah Chapman, who also knew Brent. Chapman, a former marine, was part of the "Virginia Jihad Group", another informal network convicted of terrorism-related charges stemming from their training in Pakistan.
• He was sentenced in 2005 to a 65-year prison term.

As disturbing as these cases are individually, collectively they demonstrate an even more troubling trend of radicalized American Muslims -

• bound by Salafi ideology
• Receiving training overseas and returning to the United States for potential future operations.

The Virginia Jihad Group

Based out of Falls Church, Virginia, the informal Virginia Jihad Group was led by Ali al-Timimi. A US citizen, Timimi was sentenced to life in prison for soliciting others to levy war against the United States.

Eleven people were charged in the case, and the prosecutors successfully argued that the network was part of the jihadist threat akin to al-Qaeda. Timimi was born in Washington, his father a lawyer for the Iraqi Embassy.

At age 15, he moved with his family to Saudi Arabia. While there, he grew interested in Islam, inevitably the Salafi variety that is espoused by the Saudi religious establishment.

After returning to the US, he received a PhD in computational biology from George Mason University in Virginia. In addition to his academic pursuits, Timimi was an Islamic teacher in the northern Virginia area.

Yet he was also involved with the Islamic Assembly of North America (IANA), a group based in Ann Arbor, Michigan, that receives funding from the Saudis to promote Salafi Islam in the US, especially in the prison system.

Naturally, Timimi's scholarly ties, more than anything, reveal his ideological proclivities.

• Establishing a center for Islamic education, Timimi contacted the well-known Egyptian-born Salafi Abd al-Rahman Abd al-Khaliq and translated his works into English. Abd al-Khaliq openly promoted the Salafi Islam prominent in the Persian Gulf region, and privately encouraged more militant Salafism among his followers, telling them that US troops were legitimate targets of the jihad.
• Ties to Salafi organizations Timimi's work for IANA - which included leading a five-person delegation to Beijing in 1995, where he defended female circumcision at an international women's conference - ties him into a much broader circle of Salafis, such as those in the Saudi Salafi establishment.
• Like many others who have been a part of that movement, he sought more militant teachings that condoned violence against Americans.

Yet the path to militancy often begins with seemingly benign teachings at austere mosques and Islamic centers. Commonly called Wahhabi, they call themselves Salafi, but for purposes of da'wa (proselytizing) and education, they do not emphasize their denomination.

It is simply presented as "pure" Islam, and theirs is a purification movement. A former chairman of IANA, Muhammad al-Ahmari, told the New York Times that as of 2001, roughly half of his organization's funding came from the Saudi government, with the remainder primarily coming from private individual donations from the Gulf region.

IANA received at least US$3 million from 1995 through 2002, which funded the distribution of 530 packages containing Korans, tapes, lectures and other instructional Salafi educational material to prisoners in the US.

Part of the funds, however, also went to disseminating what is among the most militant Salafi material to date in the US.

The group's webmaster, Sami Omar Hussayen, was a graduate student in Idaho when he posted two fatwas from Saudi Salafi-Jihadis Salman al-Awda and Safar al-Hawali, which incited jihad against Americans.

Sami's uncle, Saleh Hussayen, is a high-ranking Saudi minister who gave at least $100,000 to IANA. He was also a director of a northern Virginia organization (the Safa Group) with, the US government contends, about 100 front companies operating under it to launder money to al-Qaeda through Isle of Man and Swiss bank accounts.

• Those raids, which took place in late 2001 and early 2002, have not yet come to trial.
• More inexplicable yet, Hussayen also came under scrutiny for a trip to the US, where, on September 10, 2001, he stayed at the same Marriott Residence Inn near the Washington area's Dulles Airport as three of the Saudi hijackers who crashed Flight 77 into the Pentagon the following day.
• Hussayen was questioned by the FBI, but there was no evidence he actually met or interacted with the hijackers. He was said to feign a seizure during the interview and taken to the hospital, where he was declared to be in good health.
• He returned to Saudi Arabia and to his post as minister of religious endowments, overseeing the two holy mosques in Mecca and Medina.

The Jamestown Foundation.

Salafis in Gaza - American Examples?

If you wand to see what is the eventual outcome of super-religious Salafists, check out these Salafists. What will they look like when US Salafi or American Wahabi decide its time for the external Jihad?

-Ahmed Heinni

Saudi Salafi Investment in America

The Wahhabi Invasion of America”

Reza F. Safa, author of Inside Islam, estimates that since 1973, the Saudi government has spent an unbelievable $87,000,000,000 to promote Wahhabism in the United States, Africa, Southeast Asia and Europe.

• According to official Saudi information, Saudi funds have been used to build and maintain over 1,500 mosques, 202 colleges, 210 Islamic Centers wholly or partly financed by Saudi Arabia, and almost 2,000 schools for educating Muslim children in non-Islamic countries in Europe, North and South America, Australia and Asia.
• The Kingdom has fully or partially financed Islamic Centers in Los Angeles; San Francisco; Fresno; Chicago; New York; Washington; Tucson; Raleigh, N.C. and Toledo, Ohio as well as in Austria, Great Britain, France, Spain, Italy, Germany, Russia, Turkey, and even in some Muslim countries such as Morocco, Indonesia, Malaysia and Djibuti.

The Rest @ Jfednepa

Recovering Salafists

Here is a blog dedicated to recovering Salafists

Salafi by Region

Alabama

Markaz in Birmingham2715 13th Ave. N.Birmingham, AL 35234Phone: (205) 954-1924Website: http://www.geocities.com/aboo_abdullaah/

Alaska
Arizona
Arkansas
California Masjid Al-Mu'min1635 S. St. Andrews PlaceLos Angeles, CA 90019Phone: (323) 296-5961Fax: (323) 294-3691E-mail: madina@pacbell.comAt-Tasfiyah wat-Tarbiyah PublicationsP.O. Box 5200-276Anaheim, CA 92804Website: www.twtpubs.com E-mail: info@twtpubs.com
Colorado
Connecticut
Delaware Manhaj as-Salaf Dawah Center408 W. 30th StreetWilmington,
DE 19802Phone: (302) 764-4055
Florida Masjid Al-Ghurabaa844 George W. Engram Blvd.Daytona Beach, FL 32114Phone: (386) 252-0087website: www.masjidalghurabaa.orge-mail: info@masjidalghurabaa.org
Georgia By Safiyyah - products for mind, body and soul737 Lawyers LaneColumbus, GA 31906Website: www.freewebs.com/safiy_yahE-mail: kie4trying@yahoo.comMasjid As-Salaf As-Salih3916 Glenwood RoadDecatur, GA 30032Phone: (404) 284-8855Website: www.assalafi.comE-mail: masjid@assalafi.com
Hawaii
Idaho
IllinoisMasjid Tawheed8726 South Halsted StreetChicago, IL 60620Phone: (773) 487-9368Website: www.masjidtawheedchicago.org Authentic BookzChicago, ILWebsite: www.authenticbookz.comE-mail: admin@authenticbookz.com
Indiana IslamicAudioStore.comP.O. Box 40603Indianapolis, IN 46240-0603Website: www.islamicaudiostore.comE-mail: info@islamicaudiostore.comMasjid As-Salaf As-Saalih3408 E. 10th StreetIndianapolis, IN 46201Phone: (317) 822-8161Topeka Masjid7105 S 700 W.Topeka, IN 46571Phone: (260) 593-3191Angola Islamic Center406 S. Darling StreetAngola, IN 46703Phone: (260) 668-4307
Iowa
Kansas Tasfiyah Institute for Islamic Da'wahWebsite: http://www.tasfiyah.org/E-mail: info@tasfiyah.orgMasjid Al-Ma'roof Islamic Center119 E. 11th StreetJunction City, KS 66441Website: www.islamiccenterofjunctioncitykansas.com
Kentucky
Louisiana
Maine
MarylandMasjid Ad Da'watu ilat Tawheed2112 N. Charles StreetBaltimore, MD 21218Phone: (410) 244-0799Masjid Ghurabaa608 Washington Blvd.Laurel, MD 20707Phone: (301) 543-7110
Massachusetts Salafi Markaz of Boston (Bookstore)UPRIGHT BOOKS109 W. Walnut ParkBoston, MA 02119Suite B1Phone: (617) 848-9026website: www.uprightbooks.com
MichiganMasjid al-Ihsaan3401 N. Saginaw Street Flint, MI 48505Phone: (810) 789-1019Maktabatus-Sunnah420 Grand AvenueGrand Rapids, MI 49503Sunnah PublishingP.O. Box 150680Grand Rapids, MI 49515-0680Phone: (616) 308-1886Website: www.sunnahpublishing.netE-mail: Admin@SunnahPublishing.netMasjid Tawheed18640 West WarrenDetroit, MI 48228Phone: (313) 271-0731Website: www.masjidtawheed.orgMasjid of Coldwater123 Perkens St,Coldwater, MI 49036Phone: (517) 278-6291 Minnesota
Mississippi
Missouri Masjid Al-Ghuraaba2904 Park AvenueKansas City, MO 64109orP.O. Box 270482Phone: (816) 923-1103Website: www.kansascitysalafi.comE-mail: INFO@KansasCitySalafi.com
Montana
Nebraska
Nevada
New Hampshire
New JerseyMasjid Muhammad Ibn Abdul-Wahab1032 Spruce StreetPatterson, NJ 07501Phone: (973) 357-0122Masjid Ansar As-Sunnah61 Washington StreetPatterson, NJ 07501Phone: (973) 357-0122Masjid Al-Furqaan22 South Pennsylvania Ave.Atlantic City, NJ 08401Phone: (609) 344-0279E-mail: masjidfurqaan@verizon.etMasjidul Bayaan 209 Bond StreetAsbury Park, NJ 07712Phone: (732) 774-5336Masjidu-Rahmah657 Martin Luther King Blvd.Newark, NJ 07103Phone: (973) 621-8833 E-mail: masjidrahmah@hotmail.comAuthentic StatementsP.O. Box 4146East Orange, NJ 07019Phone: (973) 676-3646Website: www.authenticstatements.comE-mail: info@authenticstatements.comSuq As-Sunnah (Bookstore)P.O. Box 1106Oakhurst, NJ 07755Website: www.suqas-sunnah.com
New Mexico
New York Umm Kutubah's Salafi Book Store634 Park PlaceBrooklyn, NY 11238Website: www.ummkutubahssalafibooks.com E-mail: uksb@msn.com Dawah tu Salafi Sisters Book Club634 Park PlaceBrooklyn, NY 11238Website: www.dtssbc.comE-mail: dtssbookclub@yahoo.comMasjid Ahlis Sunnah Assalafi32 N. Main St.Liberty, NY 12754Phone: (845) 295-0869Masjid-An-Nur297 Lyell AvenueRochester, NY 14608Phone: (585) 647-6685Fax: (585) 647-8935E-mail: masjidannur@frontiernet.netMasjid-As-Sunnah490 N. Goodman StreetRochester, NY 14609Phone: (585) 262-4740
North Carolina Masjid Al-Ansaar us Sunnah1620 Peagram StreetCharlotte, NC 28205Musalla As-Salafiyyah wa Markaz of Winston-Salem922 Kirkridge Ln.Winston-Salem, NC 27107Markaz Tawheed was Sunnah 3714 S. Alston AvenueDurham, NC 27713Phone:(919) 767-1044Website: www.mtws.org
North Dakota
Ohio Masjid as-Sahaba795 East Hudson StreetColumbus, OH 43211Phone: (614) 262-8511E-mail: assahaba@hotmail.com
Oklahoma
Oregon
Pennsylvania IIIN Dawah Center (Ilm-Online)5102 Germantown AvenuePhiladelphia, PA 19144Phone: (215) 848-4880Markazul Bayaan 3841 N. Broad StreetPhiladelphia, PA 19140Phone: (215) 228-2833 / (215) 239-5953Website: www.markazulbayaan.comMasjid Muqbil Bin Hadee2735 W. Alleghany AvenuePhiladelphia, PAMasjid At-Tawheed9 S. Belvidere AvenueYork, PA 17404Phone: (717) 699-1988Website: www.masjid-at-tawheed.comE-mail: assalafee@hotmail.com Masjid Muwah-hiydeen225 South Main StreetWilkes Barre, PA 18702Phone: (570) 821-1730E-mail: masjidmuwahhiydeen@hotmail.comAl-Masjid Al-Awwal1911 Wylie AvenueP.O. Box 994 (Alternate address)Pittsburgh, PA 15106Office: (412) 434-7981General: (412) 434-7979Website: http://www.1mm.homestead.comMasjid Al-Fajr2009 W. 3rd StreetChester, PA 19013Phone: (610) 364-1975Masjid Al-Khair 435 N. 60th StreetPhiladelphia, PA 19151Phone: (215) 471-0913Website: www.TheRighteousPath.comE-mail: info@therighteouspath.comMasjid As-Sunnah An-Nabawiyyah4944-46 Germantown AvenuePhiladelphia, PA 19144Phone: (215) 848-2615Fax: (215) 848-2614Website: http://germantownmasjid.org/E-mail: info@germantownmasjid.org
Rhode Island South Carolina Masjid As-Salafiyeen2742 River Dr.Columbia, SC 29201Phone: (803) 256-6988 website: www.scmasjidsalafi.com
South Dakota
Tennessee
Texas At-Tawheed Da'wah Center500 Pampa Dr. #207Austin, TX 78752Phone: (512) 371-9907Ibnul Qayyim PublicationsP.O. Box 50762Fort Worth, TX 76105Phone: (214) 329-1238Fax: (214) 447-9549Website: www.ibnulqayyim.comE-mail: info@ibnulqayyim.comMasjid UthaymeenStreet Address:4206 S. Fitzhugh AvenueDallas, TX 75210 or1452 Park CircleLancaster, TX 75134 Phone: (972) 567-1840Website: www.masjiduthaymeen.orgTarbiyyah BookstoreArlington, TXPhone (972) 274-5922Website: www.tarbiyyahbookstore.comUtah Islamic Society of Ogden ValleyMasjid as-Salaam1061 23rd StreetOgden, UT 84401Phone: (801) 392-1515E-mail: isofov@yahoo.comVermont Virginia Washington Washington D.C. Masjidu Ahlul Qur'aan wal Hadeeth3415 18th Street NEWashington, DC 20018Phone: (202) 269-0911Website: www.salafisocietydc.orgE-mail: info@salafisociety.orgMarkaz Ibn Abdul Wahaab3415 18th Street NEWashington, DC 20018website: www.markazibnabdulwahhab.comE-mail: info@markazibnabdulwahhab.com West Virginia Wisconsin Wyoming Canada: (Provinces)Masjid Furqaan & Da'wah Centre874-A Weston RoadToronto, ON CanadaM6N 3R6Phone: (416) 243-5320Website: www.troid.org Islamic Homepage of Calgary Website: www.calgaryislam.comMéxico:Centro Salafi de MexicoMusalah Muhammad Ibn Abdul WahabSur 77 No. 32 esq. Lorenzo Boturini, Depto. 7Col. Lorenzo Boturini C.P. 15820 Mexico D.F.Phone: (55) 5541-85-83 (55) 2766-29-98 (55) 1451-52-07English: (55) 2764-08-81Website: www.islammexico.netE-mail1: markazassalafi@yahoo.com.mxEmail2: markazassalafi@hotmail.comPaíses del Caribe:The Salafi Masjid in Barbados Islamic Teaching CentreHarts GapChrist ChurchBarbadosPhone: 246-427-0120This message was edited by ibrahim.bukhari on 8-14-06 @ 1:52 AM

Source: IslamMexiconet

Organizations

Afghan Support Committee (a.k.a. Ahya ul Turas; a.k.a. Jamiat Ayat-ur-Rhas al Islamia; a.k.a. Jamiat Ihya ul Turath al Islamia; a.k.a. Lajnat el Masa Eidatul Afghania)
2. Al Taqwa Trade, Property and Industry Company Ltd. (f.k.a. Al Taqwa Trade, Property and Industry; f.k.a. Al Taqwa Trade, Property and Industry Establishment; f.k.a. Himmat Establishment; a.k.a. Waldenberg, AG)
3. Al-Hamati Sweets Bakeries
4. Al-Ittihad al-Islami (AIAI)
5. Al-Manar
6. Al-Ma’unah
7. Al-Nur Honey Center
8. Al-Rashid Trust
9. Al-Shifa Honey Press for Industry and Commerce
10. Al-Wafa al-Igatha al-Islamia (a.k.a. Wafa Humanitarian Organization; a.k.a. Al Wafa; a.k.a. Al Wafa Organization)
11. Alex Boncayao Brigade (ABB)
12. Anarchist Faction for Overthrow
13. Army for the Liberation of Rwanda (ALIR) (a.k.a. Interahamwe, Former Armed Forces (EX-FAR))
14. Asbat al-Ansar
15. Babbar Khalsa International
16. Bank Al Taqwa Ltd. (a.k.a. Al Taqwa Bank; a.k.a. Bank Al Taqwa)
17. Black Star
18. Communist Party of Nepal (Maoist) (a.k.a. CPN(M); a.k.a. the United Revolutionary People’s Council, a.k.a. the People’s Liberation Army of Nepal)
19. Continuity Irish Republican Army (CIRA) (a.k.a. Continuity Army Council)
20. Darkazanli Company
21. Dhamat Houmet Daawa Salafia (a.k.a. Group Protectors of Salafist Preaching; a.k.a. Houmat Ed Daawa Es Salifiya; a.k.a. Katibat El Ahoual; a.k.a. Protectors of the Salafist Predication; a.k.a. El-Ahoual Battalion; a.k.a. Katibat El Ahouel; a.k.a. Houmate Ed-Daawa Es-Salafia; a.k.a. the Horror Squadron; a.k.a. Djamaat Houmat Eddawa Essalafia; a.k.a. Djamaatt Houmat Ed Daawa Es Salafiya; a.k.a. Salafist Call Protectors; a.k.a. Djamaat Houmat Ed Daawa Es Salafiya; a.k.a. Houmate el Da’awaa es-Salafiyya; a.k.a. Protectors of the Salafist Call; a.k.a. Houmat ed-Daaoua es-Salafia; a.k.a. Group of Supporters of the Salafiste Trend; a.k.a. Group of Supporters of the Salafist Trend)
22. Eastern Turkistan Islamic Movement (a.k.a. Eastern Turkistan Islamic Party; a.k.a. ETIM; a.k.a. ETIP)
23. First of October Antifascist Resistance Group (GRAPO) (a.k.a. Grupo de Resistencia Anti-Fascista Premero De Octubre)
24. Harakat ul Jihad i Islami (HUJI)
25. International Sikh Youth Federation
26. Islamic Army of Aden
27. Islamic Renewal and Reform Organization
28. Jamiat al-Ta’awun al-Islamiyya
29. Jamiat ul-Mujahideen (JUM)
30. Japanese Red Army (JRA)
31. Jaysh-e-Mohammed
32. Jayshullah
33. Jerusalem Warriors
34. Lashkar-e-Tayyiba (LET) (a.k.a. Army of the Righteous)
35. Libyan Islamic Fighting Group
36. Loyalist Volunteer Force (LVF)
37. Makhtab al-Khidmat
38. Moroccan Islamic Combatant Group (a.k.a. GICM; a.k.a. Groupe Islamique Combattant Marocain)
39. Nada Management Organization (f.k.a. Al Taqwa Management Organization SA)
40. New People’s Army (NPA)
41. Orange Volunteers (OV)

An American Salafi

This brother, taalibabdurrahim explains why he believes he must be at war with you if you are not Salafia like him.
His sincerity is clear, though it puts him on a self-destructive path with his country.

American Salafis

Salafism (Arabic: سلفي "predecessors" or "early generations"), is a Sunni Islamic school of thought that takes the pious ancestors (Salaf) of the patristic period of early Islam as exemplary models.



[1] Early usage of the term appears in the book Al-Ansab by Abu Sa'd Abd al-Kareem al-Sama'ni, who died in the year 1166 (562 of the Islamic calendar).



Under the entry for the ascription al-Salafi he stated, "This is an ascription to the salaf, or the predecessors, and the adoptation of their school of thought based upon what I have heard." He then mentions an example or more of people who were utilizing this ascription in his time.[2] However, an even earlier ascription of the term Salaf was used by Muhammad who noted, "I am the best Salaf for you."[3]


Salafis view the first three generations of Muslims, who are Muhammad's companions, and the two succeeding generations after them, the Tabi‘in and the Taba‘ at-Tabi‘in, as examples of how Islam should be practiced.



This principle is derived from the following Sunni hadith by

Muhammad:
“The people of my generation are the best, then those who follow them, and then those who follow the latter (i.e. the first three generations of Muslims).[4]”

• The principal tenet of Salafism is that Islam was perfect and complete during the days of Muhammad and his companions, but that undesirable innovations have been added over the later centuries due to materialist and cultural influences.


• Salafism seeks to revive a practice of Islam that more closely resembles the religion during the time of Muhammad.[5]


• Salafism has also been described as a simplified version of Islam, in which adherents follow a few commands and practices.[6]


• Salafism is often used interchangeably with "Wahhabism". Adherents usually reject this term because it is considered derogatory and because they believe that Muhammad ibn Abd-al-Wahhab did not establish a new school of thought nor self-describe themselves as such.[citation needed]


• Typically, adherents used terms like "Muwahidoon," "Ahle Hadith,"[7] or "Ahl at-Tawheed."[8]

The Rest @ Wikipedia

This fundamental view of Islam is the belief system which promotes the doctrine of the external Jihad, which in its final stages, supports Muslims at war to bring non-adherents into the Umma (Muslim multi-national state, roughly meaning "the people").

Those who hold this belief system have been sending "missionaries" (this is not an islamic term) around the world for generations.

It is from this religious conviction that Islamists around the world believe that war with any non-islamic state (including secular states where Muslims dominate) is eventually neccessary.

Those who believe their own state should be Islamic may choose Jihad, going to war, to bring their own country into submission to God. These may be called Islamists.

When their war goes beyond their country, they may plug into a network of multi-national Jihadists called "al Qaeda" or "the Network"

My purpose here is track information about Salafism in America, since some have decided since they know theyt are Muslims first, and though they are themselves American, they are already at war with America.

The concept of the this blog was inspired by the Shimron Letters, a blog that seems to mostly post information about Jihad in Africa.

-Ahmed Haenni

Shi'ia Organizations Confused with Salifiyya

The Islamic Society of North America's (ISNA) roots in the Muslim Brotherhood have been strengthened by newly declassified FBI memos and from a second, highly unlikely source.

The records, recently obtained by the Investigative Project on Terrorism through Freedom of Information Act requests, show that FBI agents investigated a parent organization to ISNA, the North American Islamic Trust (NAIT), during the mid 1980s.

The FBI investigation concluded that the Muslim Brotherhood members who founded U.S.-based groups had risen to "leadership roles within NAIT and its related organizations," including ISNA, "which means they are in a position to direct the activities and support of Muslims in the U.S. for the Islamic Revolution." The FBI memo also said that:

Within the organizational structure of NAIT, there have been numerous groups and individuals identified as being a part of a covert network of revolutionaries who have clearly indicated there (sic) support for the Islamic Revolution as advocated by the AYATOLLAH KHOMEINI and his government as well as other fanatical Islamic Shiite fundamentalist leaders in the Middle East.

This faction of Muslims have declared war on the United States, Israel and any other country they deem as an enemy of Islam. The common bond between these various organizations is both religious and political with the underlying common goal being to further the holy war (Islamic Jihad).

The FBI memos date back to 1987-88. Dozens of pages of the released files are redacted in their entirety. But others contradict ISNA claims that it "never was, and is not now, affiliated with or influenced by any international organizations including the Muslim Brotherhood." Furthermore, ISNA still considers NAIT an affiliated organization. ISNA's president is an ex-officio NAIT board member and Muzammil Siddiqi, NAIT's chairman, serves on ISNA's governing board.
NAIT holds the deeds to more than a quarter of the mosques in the United States and continuously seeks to build on that volume.

The dispute is important as ISNA officials assert that the organization is a voice of moderation in the American Muslim community, actively courting outreach and dialogue with government officials and leaders of other religions. ISNA President Ingrid Mattson was among the organization's representatives at last week's international interfaith conference in Madrid. As the IPT reported last week, conference organizer Abdullah al-Turki is alleged in civil lawsuits to have ties to a senior Al Qaeda financier and has openly justified Palestinian suicide bombings.
ISNA's denials, however, are challenged by the Chicago Tribune, federal prosecutors in Dallas, internal Muslim Brotherhood documents and the newly declassified FBI memos. ISNA officials have ignored those reports or denied their legitimacy. Their most recent denial came in the wake of a mistrial in the first HLF trial last October. A retrial is scheduled for September.
But in the past month, ISNA co-founder and convicted terrorist Sami Al-Arian acknowledges that he was a Muslim Brotherhood member in 1981 – the year ISNA formed. Click here and read paragraph 6 on page 5, then see Al-Arian's biography to see his claim that he is an ISNA founder.
In his June 24 affidavit, Al-Arian admits for the first time that his former charity, the Islamic Committee for Palestine (ICP) advocated for the Palestinian Islamic Jihad (PIJ), a fact he heatedly denied for more than a decade. ICP conferences routinely featured leaders of the PIJ and other terrorist groups.
Similarly, the FBI concluded that ISNA conferences in the 1980s "provided opportunities for the extreme fundamentalist Muslims to meet with their supporters."
Among the recently declassified FBI memos, NAIT activities are described:
Their support of JIHAD (a holy war) in the U.S. has been evidenced by the financial and organizational support provided through NAIT from Middle East countries to Muslims residing in the U.S. and Canada. The organizational support provided by NAIT includes planning, organizing and funding anti-U.S. and anti-Israel demonstrations, pro-PLO demonstrations and the distribution of political propaganda against U.S. policies in the Middle East and in support of the Islamic Revolution as advocated by the (Government of Iran).
ISNA and NAIT are fighting their continued inclusion as unindicted co-conspirators in the Hamas-support trial of the Holy Land Foundation for Relief and Development (HLF) and five former officials. In a recent rebuttal, prosecutors listed a series of checks routed by ISNA to HLF, often dedicated for "Palestinian Mujahideen" in the memo line. The military wing of Hamas initially was referred to as the Palestinian Mujahideen, prosecutors said.
Internal documents released at the trial show ISNA's founders had been leaders of the Muslim Students Association, which also was founded by Muslim Brotherhood members who came to the U.S. for college. In addition to introducing all the financial transactions between ISNA/NAIT and HLF, prosecutors introduced a Muslim Brotherhood "Explanatory Memorandum" on the group's goals, as the document explains:
The process of settlement is a "Civilization-Jihadist Process" with all the word means. The Ikhwan [Muslim Brotherhood] must understand that their work in America is a kind of grand Jihad in eliminating and destroying the Western civilization from within and "sabotaging" its miserable house by their hands and the hands of the believers so that it is eliminated and God's religion is made victorious over all other religions. Without this level of understanding, we are not up to this challenge and have not prepared ourselves for Jihad yet. It is a Muslim's destiny to perform Jihad and work wherever he is and wherever he lands until the final hour comes, and there is no escape from that destiny except for those who chose to slack. But, would the slackers and the Mujahedeen be equal.
ISNA is the first U.S.-based organization listed under a section titled "A list of our organizations and the organizations of our friends."
In their brief, prosecutors continue in describing the Explanatory Memorandum:
At the end of the document, the memorandum lists those Muslim Brotherhood organizations that – if they all worked together – could help accomplish this grand objective. These organizations include ISNA, NAIT, the Occupied Land Fund (OLF)(the former name of the Holy Land Foundation), the Islamic Association for Palestine (IAP), the United Association for Studies and Research (UASR), and others.
The documented links between ISNA and the Muslim Brotherhood have reached critical mass. While it is not illegal to be a part of the Brotherhood, ISNA knows its credibility is at stake here. It appears to have dug in its heels too deeply.
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